Yes, you can download and print high-resolution images of the Enlightened Beings, Buddhas and High Lamas absolutely free. Why are we doing this?

We realise that it can sometimes be difficult to find good quality, iconographically correct images of the various Buddhas and Bodhisattvas, especially in places where Dharma is not strong, or in remote areas. Therefore, we are very happy to be able to make this selection of images available to everyone to download at absolutely no charge. The images are high-resolution and of sufficient quality to be printed clearly on an A4 or A3 sheet of paper and framed for your altar or shrine.

This is our offering to you.

** Note that the high resolution files are large (up to 3Mb each) and will take some time to download.

Vajrayogini

 
Vajrayogini, is a representation of complete Buddhahood in female form, whose practices are associated with the Chakrasamvara Cycle of Anuttarayoga Tantra. The Kechara organisation is named after her pure land (Kechara Paradise) and all aspire to receive her initiation and do her practice. Making offerings to her holy image creates a connection with her, in the hope that we will be fortunate enough to receive her initiation in the future.

Sukhasiddhi Dakini

Vajrayogini Armor Chandika

Vajrayogini Armor Mohini

Vajrayogini Armor Samtrasani

Vajrayogini Armor Sanchalani

Vajrayogini Armor Vajravarahi

Vajrayogini Armor Yamani

Vajrayogini Statue Gaden Choling

Mekhala and Kanakhala

Naropa’s Dakini (Line Drawing)

Naro Kacho Vajrayogini

Naro Kacho Vajrayogini

Vajrayogini Mandala

Vajrayogini Mandala

Vajrayogini Qing Dynasty

Headless Vajrayogini

Flying Vajrayogini

Naro Kacho Vajrayogini

Naro Kacho Vajrayogini

Headless Vajrayogini

Naro Kacho Vajrayogini

Yes, you can download and print high-resolution images of the Enlightened Beings, Buddhas and High Lamas absolutely free. Why are we doing this?

We realise that it can sometimes be difficult to find good quality, iconographically correct images of the various Buddhas and Bodhisattvas, especially in places where Dharma is not strong, or in remote areas. Therefore, we are very happy to be able to make this selection of images available to everyone to download at absolutely no charge. The images are high-resolution and of sufficient quality to be printed clearly on an A4 or A3 sheet of paper and framed for your altar or shrine.

Enjoy these good quality, high resolution images of these attained masters and high lamas, who are turning the Wheel of Dharma around the world today, or who have been instrumental in spreading the Dharma in the years gone by.

** Note that the high resolution files are large (up to 3Mb each) and will take some time to download.

HIS HOLINESS KYABJE ZONG RINPOCHE

The Late Kyabje Zong Rinpoche was a great scholar and tantra master of the Gelugpa lineage, and known as an emanation of the Buddha Heruka Chakrasamvara. After his exile from Tibet, Zong Rinpoche was appointed by His Holiness the Dalai Lama as principal of the Institute of Higher Tibetan Studies at Varanasi, India. First invited to the West by Lama Thubten Yeshe in 1978, Zong Rinpoche had many Western students.

Kyabje Zong Rinpoche is the root Guru of H.E. Tsem Rinpoche, when they met at Thubten Dargye Ling (TDL) Dharma centre in Los Angeles. During Kyabje Zong Rinpoche’s 6-month stay at TDL, Tsem Rinpoche served Zong Rinpoche daily and tirelessly, a supreme example of Guru devotion.

The previous Zong Rinpoche passed away in 1984 at Gaden Shartse, where he was once abbot. His current incarnation now resides in Gaden Shartse monastery, where he is studying and preparing once again to continue turning the wheel of Dharma.

H.H. Kyabje Zong Rinpoche 1

H.H. Kyabje Zong Rinpoche 2

H.H. Kyabje Zong Rinpoche 3

Suppose there are three people: one going to Tashi Lheunpo, one to Rong, and one to Chushur. The first wants to go to Tashi Lhuenpo but must share some of the road with the other two. The three have three different things in mind – two are traveling to other Rong or Chushur, and the first intends to continue on to Tashi Lhuenpo.

So, in the small and medium-scope sections of the lamrim, you must focus on achieving Buddhahood for the sake of sentient beings. Developing Bodhicitta is the actual practice; the small- and medium-scope parts of the path are preliminaries to developing Bodhicitta. You may be wondering, “In that case it must be sufficient to teach the great scope from the outset. I doubt that the so-called small and medium are needed.”

There are two reasons for discussing all three.  There are people who cannot train their minds in the great scope initially, so they need to practice in stages through the small and medium scopes. This approach is more beneficial for people with good, mediocre, or inferior minds.

Also without some familiarity with the earlier parts of the path, you will have no renunciation at all in our mindstream, so you need to defeat any pride you may have about being a Mahayanist or follower of the secret tantras.

To develop Bodhicitta, which is the actual practice, you need to develop such compassion that you simply cannot bear others being tormented by suffering. But in order to develop this compassion, you must know exactly how you yourself are plagued by suffering. And you must understand that the whole of samsara is by nature suffering.

But first you must fear the lower realms, for without this you will have no repudiation of celestial and human happiness. You must therefore train your mind in the small- medium-scope parts of the path. This training is like the foundations and wall-supports of a house.

We have not yet achieved advanced results like previous practitioners. Je Milarepa trained in the common path under Marpa, and many of his songs are about his development of these realizations. And you need the lamrim to make the especially rapid progress promised by the secret tantras. This is the implication of the names the Easy Path and the Swift Path.

That Milarepa achieve the unification in one lifetime was not due to tantra alone; he had already trained in the path of the three scopes in former lives. In one former lifetime, for example, he was Kadampa Chagtrichog, as said in the introduction to mind training.

Although people who embark on the secret tantras must have trained in the shared part of the path beforehand, we did not do this: we embarked on the secret tantras first, did not keep our tantric commitments, and thought we meditated on the two stages. They say that many such people will go to the Vajra Hell.

You must be farsighted from the beginning. You must feel,” I am prepared to use my entire human life to pursue just one meditation topic of the lamrim.” But we are farsighted about worldly things, which is the wrong way round.

Lack persistence worldly things, not the Dharma. If you feel, “It’s impossible not to achieve anything in Dharma” and practice with courage, you will not have to spend a month or a year on a single meditation topic.

Geshe Kamaba said:

“We say our contemplations achieve nothing. Why do you think that is? Don’t lie: you are distracted in the daytime and fall asleep at night!”

In other words, never mind our spending a month on a meditation topic; we have not even meditated on a single topic for the length of a single meditation session. How unrealistic to feel, “Even now I haven’t developed realizations!”

We don’t make determined practice our starting point, yet we roll our eyes into the top of our head [and pretend to meditate] when we do just one recitation of, for example, [Tsongkhapa's] Basis of All Good Qualities. If we act in this way, our wish to develop insights and realizations into the lamrim is an extremely greedy one. This is where the fault lies.

Karag Gomchung Rinpoche, a Kadampa, said:

“Look far ahead. Be farsighted. Be in tune.”

These three things are vital. The meaning is that you must look far ahead to the goal of omniscience; be farsighted about the small and medium scopes; and meditate to reach the right pitch or tension. Your practice, too, should be at the right pitch.

When you receive the Dharma orally from your guru and then practice frantically for a few days with superficial renunciation, this is a sure sign that you will make no progress.

In the small scope section, you become moved to renounce the lower realms, and in the medium scope, you are moved to renounce all samsara. But you will not achieve this unless you depend on the lamrim.

Kyabjye Pabongka Rinpoche quoted this verse by Je Rinpoche:

Anyone unattached to worldly happiness who,
Yearning to give meaning to their optimum rebirth,
Follows a path pleasing to the victors-
O fortunate ones! Listen with clear minds.

The first line refers to the correct view according to the medium scope; the second refers to the small scope section of the path; the third to bodhicitta and the great scope…

Source: Liberation in the Palm of Your Hand by Kyabjye Pabongka Rinpoche.

Above, in actuality pristine awareness
Manifest as a radiant Buddha mandala,
The pure land of Tushita, the Joyous Abode
Blessed by Buddhas past, present and future.

Mountains of herbs blanketed in sweet aromas,
Flowers blossoming morning, noon and night,
A forest of trees with turquoise leaves:
Reminders of the splendid body of Je Rinpoche.

The murmur of a river swiftly flowing,
The stirring songs of birds,
The majestic sound of a Dharma teaching:
Reminders of the gentle voice of Je Rinpoche.

The blue sky freely hovering,
Clear, white clouds scattered abstractly,
The young sun casting beams everywhere:
The wisdom, compassion and power of Je Rinpoche.

Body adorned with the marks of a Buddha,
Speech raining down vast and profound Dharma,
Mind seeing all things in the sphere of clear light:
I recollect Je Rinpoche, Lobsang Drakpa.

Fulfill your vow to benefit beings;
Descend, grant protection and power.
To you I offer an ocean of all-good things.
Enjoy them within your great bliss.

On the Mighty Nomad Mountain, quiet, easy,
A land made pure with goodness and strength,
Stands your Gaden Monastery, prophesied by Buddha:
A monastery producing limitless Awakened Ones.

Your mind on Bliss and Void inseparable,
The flow of events appeared as a rainbow.
One body sends endless clouds of emanations
To set this world ablaze with joy.

Your profound teachings bridging Sutra and Tantra
Are jewels for those truly seeking liberation.
Even the words you used are perfect,
Nakedly pointing the way for the ripe.

O Je Lama, because of your infinite kindness
We can understand all Sutras and Tantras as precepts,
Can see the entire path leading to perfection
And can correct all delusions and mistaken concepts.

O Master, merely hearing legends of your deeds
Can place a man on the enlightening path;
With thoughts of your greatness, with heart
Trembling, I fix mind upon you.

Invisible father gone to Bliss,
Listen to this plaintive song
Of a boy still in Samsara’s quicksands,
Of an ill-fated son cut from his Refuge.

In terms of external appearances,
A monk is easily proud of his robes,
But if his thoughts fall only on the transient
Are his lusts not worse than a layman’s?

The masses revel in black actions
And through evil gain their ends.
Flashes of a degenerate age
Crash in the depths of my heart.

How glamorous and exciting to go
Through the motions of practising Dharma,
And to hear the profound teachings;
But the mind, hard as wood, is slow to change.

The spirit, weak and uncontrolled,
Staggers under the three psychic poisons
Whenever an object appears to it:
A golden vessel filled with urine

Precious humanity, the chance to be a Buddha;
But we create only misery with it
And throw away all hope of actually
Benefitting either ourselves or others.

I, born so late, unfortunate,
Pass my time amid negativity and confusion.
Father Lama, look upon me;
Hold me with hooks of compassion.

In this life, the bardo and future lives,
Pray, be my guide.
My Refuge, forsake me not.
Omniscient One, be with me always.

Care for all beings as a mother for her son.
Spiritual Father, to us who are children,
Reveal visibly the mandala of your body
Magnificent with every mark of perfection.

Bestow upon us the oral teachings
Which render every experience meaningful.
Bless us to make our minds at one taste
With great bliss and unapprehendable wisdom.

Life is impermanent like the setting sun.
Wealth is like dew on morning grass,
Praise is like wind in a mountain pass,
A youthful body is an autumn flower.

Bless me to understand the shortcomings
Of constantly turning on the wheel of becoming
And to fix the depths of my mind
On the path leading to ultimate knowledge.

Bestow upon me transforming powers to fill
My mental continuum with love and compassion,
To see the beings of Samsara’s six realms
As mothers who have forever helped me.

Bestow upon me transforming powers
Quickly to realize the way things are,
To understand images viewed by the mind
As paintings created by the mind itself.

Help me attain Enlightenment in this very life
Through the yogic methods of Tantra’s two stages,
To see external events as the sport of Buddhas
And the mind as satiated with Bliss and Emptiness.

And when, to fight delusion, meditation’s enemy,
I retreat to a cave on a distant mountain,
A place to give birth to serenity and joy,
Bless me to penetrate the innermost profundity.

Grant me powers swiftly to annihilate
All inner and outer negative forces,
And power to cleanse the stains of having dwelt
Far from the limits of Dharma’s three bonds.

O Manjushri, who reveals himself magically
In peaceful, wrathful and protective forms,
May your auspicious deeds reach fruition
And you remain a constant Refuge to the world.

Bestow upon me the powerful blessings
Of your mysterious body, speech and mind,
That my every physical, verbal and mental
Movement may benefit beings and the teachings.

May the thunder of the Sutras and Tantras shake the earth,
May the sun of Tsongkhapa’s “Practice Lineage” rage,
May all practitioners attain the power
And all sentient beings realize their wishes.

With a majestic light-body of dazzling dark blue radiance, Heruka embodies the great bliss of inner transformation, the liberation from ignorance.

By him, the polluted rivers of delusion are transformed into holy waters that run to the sea of surrender. He has four faces, twelve arms, and is in union with his consort, Vajrayogini.

Attaining the state of Buddha Heruka depends upon abandoning the twelve dependent-related links of samsara by gaining the realizations of the four doors of liberation; symbolized respectively by Heruka’s twelve arms and his four faces.

Together with his consort, Vajrayogini, he ultimately represents the union of wisdom and compassion, or Emptiness and Bliss, which leads directly to the Enlightened mind. Heruka’s practice has led many women and men to full awakening within a single lifetime.

As a tantric Buddha, Heruka uses energies such as attachment, anger, desire, hatred as a means to achieving Enlightenment instead of suppressing them. He helps us to redirect our negative energies into something beneficial.

Although he is fully engaged in what appears to be negative, destructive or desirous, everything he does is entirely motivated by his unceasing compassion for sentient beings.

Heruka’s practice is one of the highest tantras in Buddhism and is unique because it is the only Tantra whose effectiveness increases as the times degenerate further. Therefore we are extremely fortunate if we can make a connection with Heruka Chakrasamvara especially in the current Kaliyuga age.